Freed to Be God's Family

Glanville

Description

Family provides community, identity, and shared values.In the book of Exodus, God frees Israel from slavery to Egypt. But they are not left as orphans. Rather, the redeemed are made into a new family--God's family. In Freed to be God's Family, Mark R. Glanville argues that the central motif of Exodus is community. God wants a healthy, dynamic relationship with the redeemed. As family members, Israel is called to learn God's ways and reflect God's character to the world.Freed to be God's Family is a concise and accessible guide to the message and themes of Exodus. Each chapter keeps the big picture central and provides probing questions for reflection and discussion.

Sujets

• Philosophie et théologie
• Old Testament
• Judaism
• Christianity

Informations

• Publié par: Lexham Press
• Date de parution: 27 janvier 2021
• Nombre de lectures: 0
• EAN13: 9781683594475
• Langue: English
• Poids de l'ouvrage: 3 Mo

Extrait

FREED TO BE GOD’S FAMILY
THE BOOK OF EXODUS
TRANSFORMATIVE WORD
MARK R. GLANVILLE
Series Editors
Craig G. Bartholomew &
David J. H. Beldman
Freed to Be God’s Family: The Book of Exodus
Transformative Word
Copyright 2021 Mark R. Glanville
Lexham Press, 1313 Commercial St., Bellingham, WA 98225 LexhamPress.com
All rights reserved. You may use brief quotations from this resource in presentations, articles, and books. For all other uses, please write Lexham Press for permission. Email us at [e-mail] .
Unless otherwise noted, Scripture quotations are from the New Revised Standard Version Bible, copyright © 1989, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Print ISBN 9781683594468
Digital ISBN 9781683594475
Library of Congress Control Number 2020946392
Series Editors: Craig G. Bartholomew and David Beldman
Lexham Editorial: David Bomar, Abigail Stocker, Elliot Ritzema, Kelsey Matthews
Cover Design: Kristen Cork
To the leaders at
Tregear Presbyterian Church, NSW Australia,
who first called me and ordained me as a pastor (2007),
and who then partnered shoulder to shoulder with me
in the tender work of the gospel in that particular place,
enduring patiently my passion and my mistakes.
Russell and Steph Baker, Ash and Des Davies, Dan and
Ali OpdeVeigh, David, George, and Emma Newmarch,
Di Scott, John Grant, Sally and Ray Davis, Bob and Joan
Blundell, Andrew and Amanda Malin, and others.
“I thank my God in all my remembrance of you”
—Philippians 1:3
TABLE OF CONTENTS
Introduction
1: A Community Shaped for Mission
2: The Exodus:
A New King and a New Community
3: The Law Collection
4: Ten Commandments
5: Moses and the Women Who Tricked Pharaoh
6: Learning Trust in the Wilderness
7: The Tabernacle:
God’s Dwelling Place in the Midst of the People
8: Judgment
9: God
10: Conclusion
Suggested Reading
INTRODUCTION
The book of Exodus is all about community. It is the real story of a society that was being reshaped as “family,” under the lordship of Yahweh. At the opening of the book of Exodus, the Israelites were enslaved brick-workers in Egypt—before Yahweh intervened. In Egypt, human relationships were deeply fractured. The beating of a Hebrew slave and the destruction of male babies had become permanent symbols of the atrocity of slavery (Exod 1:15–22; 2:11–15). Yahweh emancipated Israel from slavery in Egypt and brought the nation to Mount Sinai so that they might be established in covenant relationship with God. God’s laws shaped Israel to operate the way that God had always intended for communities to operate: in love, as kindred. The book of Exodus is all about the formation of this renewed community that lives together before the face of God. It shows us the joy, the freshness, the hope, and the imagination that a community can experience when it is transformed by the love of God.
While this book is the ancient story of an ancient community that encounters the love of God, it also contains an implicit invitation to Christ-followers today: to consider how Christ’s word and Christ’s presence may be nourishing our communities and our relationships in the direction of family. A thread weaving through the biblical story, one overtone within the heartbeat of Scripture, is Christ’s renewing us as sisters and brothers, by God’s gracious presence. To be sure, this dynamic of community is not the only theme in Exodus. However, God’s reshaping of community is central to this book, and this is the lens through which we will view Exodus in our journey together. As you read through this ancient story, consider: Is there an invitation for your own worshiping community in the book of Exodus? What fresh ideas and imaginings is the Holy Spirit stirring in you and in your community as you read?
The call to community in the book of Exodus has very practical implications. To connect our own lives with Israel’s journey from Egypt to Sinai, let me share with you a project that our worshiping community in Vancouver, British Columbia, is embarking on. (I was pastoring here at the time of writing, before stepping aside to teach at Regent College.) During the time of writing this book, our church has taken fresh steps toward community. We have, at long last, broken ground and begun the construction process for a housing project. We are transforming our church car park into a four-story affordable housing complex with twenty-six self-contained units and also tons of community space and plots for communal gardening. We call it the “Co:Here” building. While the rocketing cost of housing in Vancouver is splintering human relationships and also our relationship with “place,” “Co:Here is founded on the conviction that people are made for community,” so the blurb reads. Vulnerable people who are already connected within our community, many of whom have literally lived on the street, will live and grow old with people who have been lucky enough to have easier lives. As residents live together for the long haul, everyone will be invited into a process of mutual transformation. The Co:Here project illustrates a central theme in the book of Exodus: God’s desire to shape society to live together in love as family.

The Biblical Drama until This Point
It is helpful to narrate the biblical drama up until the beginning of the book of Exodus. God is the primary actor in the biblical drama. In the beginning, God created a good world with care and delight. However, God’s good creation was soon corrupted by human rebellion. This is often referred to as the “fall” of humanity (Gen 3). Human relationships crumble as a consequence of human rebellion against God. Indeed, in the very next chapter (Gen 4) we encounter fratricide: brother kills brother. Every aspect of God’s good creation begins to crumble, polluted as it is by sin’s curse. In loving commitment to the creation, God set off on a long road of restoring the world to the joy and flourishing for which it was intended.
God called a people group, Abraham’s family, promising to bless these people, to give them a land to flourish in, and then to bless every other people group in the world through them (Gen 12:1–3). The story of the call of Abraham follows the table of seventy nations, a list that is symbolic of every nation on the earth (Gen 10). God calls Abraham not for their sake alone, but for the sake of every nation. Richard Bauckham writes, “Abraham is singled out precisely so that blessing may come to all the nations, to all those seventy nations God had scattered over the face of the whole earth.” 1
The remainder of the Genesis account is the story of God’s faithfulness to these promises. God is faithful to the generations of Abraham’s line, despite their stubbornness, and God preserves this family’s relationship to the land. As the book of Genesis closes, Jacob’s household journeys to Egypt in order to escape famine. God’s people become numerous in Egypt; however, they are far, far away from the land that God had promised to them.

The Drama of the Book of Exodus
At the beginning of the book of Exodus, Pharaoh is the unopposed divine king, his rule oppressive and brutal. However, another story is unfolding. Quietly and yet powerfully, an alien God has increased the numbers of an enslaved people (Exod 1:7). This God weaves a counternarrative through slaves—through enslaved midwives, mothers, and girls. Through the cunning of brave women, God preserves and raises up Moses. Moses is exiled in Midian, and this God now speaks a word outside Egypt, where a continually burning shrub displays God’s firm command of the creation. This God reveals to Moses God’s name: Yahweh.
Yahweh hears the cry of the oppressed Israelites: “I … have heard their cry” (Exod 3:7). Yahweh holds Pharaoh to account for his oppressive rule, miraculously emancipating the nation of slaves. For two and a half months the Israelites journey through the wilderness toward Sinai (Exod 15–17). In the crucible of the desert they learn to trust in Yahweh for every new day. When they arrive at Mount Sinai (Exod 19), the experience of slavery is still raw: the wounds from the Egyptian whips still weep, and the horror of genocide is agonizingly fresh. At Sinai Yahweh enfolds Israel within a covenant relationship—a relationship of solidarity and of love. Yahweh gives laws in order to shape this people into a community where every member can flourish, especially the most vulnerable. There are to be no “Pharaohs” in Yahweh’s society: accumulation of wealth and self-aggrandizement are expressly forbidden. Israel is to be a community of mutual care, of shared life as kindred.
OUTLINE OF EXODUS
A. 1:1–6:27—Pharaoh’s Oppression and Yahweh’s Quiet Narrative
B. 6:28–15:21—The Plagues and the Emancipation: Yahweh the King of Justice
C. 15:22–17:16—Learning Trust on the Way to Sinai
D. 18:1–24:18—Law: A Society Reshaped as Family
E. 25:1–31—Instructions for the Tabernacle: A God Who Journeys with Us in the Muddled Mess
F. 31:12–35:3—The Golden Calf: Idolatry and Forgiveness
G. 35:4–40:38—Building the Tabernacle
At Sinai, Yahweh also gives very detailed instructions for building the tabernacle (Exod 26–31). The process of its being built is also described, in similar detail (Exod 35–40). Via the tabernacle, Yahweh pitches tent in the thick of it all, in the midst of the community, journeying with this nation in all of its muck and its mess.
EXODUS: BOOK AND EVENT
The exodus, when God emancipates Israel from slavery in Egypt, is the event from which the book of Exodus gets its name. The exodus event takes up only a small amount of space in the book. It is found in chapters 12–15, following the plagues. Nonetheless, the exodus event remains a pivotal moment in the story of God’s ancient people, and it echoes throughout the biblical story. For in the exodus, God reveals the divine chara